Thesis (Ph.D.)--Loyola College in Maryland, 2001. / Adviser: Joseph Ciarrocchi. Includes bibliographical references.

Thesis (M.A.)--Trinity Evangelical Divinity School, 1993. / Abstract. Includes bibliographical references (leaves 133-146).

Health education uses a holistic, multi-dimensional perspective (Hoyman, 1961; Donatelle, 1991; Hales, 1992). In recent years an emergent issue in health education is concern for disproportionate representation among the human dimensions--emotional, social, physical, intellectual, spiritual. Discussion occurs over the apparent underrepresentation of spiritual health in health education materials (Chandler & Kolander, 1990). While the professional literature contains articles discussing the under-representation of spiritual health (Jose & Taylor, 1986; Bensley, 1991), no empirical studies are available to assess the current status of spiritual health in health education materials or the spiritual health attitudes of health educators. This study provides empirical data on the status of spiritual health in health education materials and health educators' attitudes towards spiritual health in the university and college setting. A descriptive research study was done on the university and college members of The Association for the Advancement of Health Education (AAHE). A spiritual health survey was developed to provide insights into AAHE university/college health educators and sent to 500 random AAHE members nationally. This study was pretested for surface validity. A response rate of 52% (N=256) was achieved. The survey covered: (a) spiritual health attitudes, (b) attitudes toward including spiritual health in college general health courses, (c) current practices about including spiritual health in curriculum, and (d) spiritual health training. The major findings are: 1. respondents expressed attitudes that supported spiritual health's importance and influence on the wellbeing of an individual; 2. respondents expressed concerns about including spiritual health in college general health courses, but supported the concept; 3. of those respondents who currently teach a college general health course, 65.6% (N=82) include spiritual health; 4. spiritual health is currently included in college courses on a limited bases 5. a connection exists between spiritual health training experiences and respondents' attitudes toward spiritual health.

This study explores an interpretation of mysticism as a way of life that is a response to what the mystic conceives of as ultimate reality. The suggestion is that what lies at the centre of reality is the sense of a dynamic non-dialectic absence/presence. Mysticism is suggested to be an exploration of this centre of reality that takes the form of a conjoined movement of transcending and integrating. The argument of the study is developed in light of the contemporary approach that has made mysticism either totally grounded in the mystic's socio-linguistic context (Steven T. Katz) or detached from it in a 'pure consciousness event' (Robert K. C. Forman et al), both of which are primarily driven by a focus on mysticism as an experience. What is judged to have been overlooked in the contemporary discussion is that which is argued as being most endemic to mysticism, that is, the explorative life-enactment of that which the mystic conceives of as ultimate reality. / Religious Studies and Arabic / M.A. (Religious Studies)

This study explores an interpretation of mysticism as a way of life that is a response to what the mystic conceives of as ultimate reality. The suggestion is that what lies at the centre of reality is the sense of a dynamic non-dialectic absence/presence. Mysticism is suggested to be an exploration of this centre of reality that takes the form of a conjoined movement of transcending and integrating. The argument of the study is developed in light of the contemporary approach that has made mysticism either totally grounded in the mystic's socio-linguistic context (Steven T. Katz) or detached from it in a 'pure consciousness event' (Robert K. C. Forman et al), both of which are primarily driven by a focus on mysticism as an experience. What is judged to have been overlooked in the contemporary discussion is that which is argued as being most endemic to mysticism, that is, the explorative life-enactment of that which the mystic conceives of as ultimate reality. / Religious Studies and Arabic / M.A. (Religious Studies)

Orientador: Ivan Amaral Guerini / Coorientador: Ruth Natalia Teresa Turrrini / Banca: Maria Cristina Pereira Lima / Banca: Regina Paolucci El Dib / Banca: Ondalva Serrano / Banca: Eliseth Ribeiro Leão de Andrade Silva / Resumo: Os Florais de Bach são considerados uma Prática IntegrativaComplementar (PIC) e sua fundamentação apresenta grande cunho espiritual, entendendo que as pessoas possuem uma Alma que é o seu eu real e divino, e que, através de uma relação harmoniosa entre Alma e personalidade, tem-se como resultado a saúde. Pesquisas científicas internacionais de impacto têm sugerido que o fortalecimento do bem estar espiritual pode auxiliar significativamente e positivamente na promoção da saúde mental e física.Os Transtornos Mentais Comuns (TMC) referem-se aos estados de saúde envolvendo sintomas psiquiátricos não-psicóticos. Fazem parte dessa ampla categoria diagnóstica, sintomas como: de ansiedade e de depressão, dificuldade de concentração, esquecimento, insônia, fadiga, irritabilidade, sentimentos de inutilidade, queixas somáticas, dentre outros. O TMC causa um grande impacto social e apresenta alta prevalência em estudantes universitários, variando entre 34,1% e 44,6%. O presente estudo visou avaliar a relação existente entre o tratamento com Florais de Bach e o Bem Estar Espiritual de pessoas com TMC. Essa pesquisa apresentou uma metodologia experimental do tipo ensaio clínico, duplo cego. Os participantes foram os alunos da Faculdade de Ciências da Saúde da Universidade do Vale do Paraíba (UNIVAP) da cidade de São José dos Campos - SP. Dos 411 alunos que responderam os questionários, 194 se mostraram elegíveis, sendo que 70 deram início ao tratamento. Os participantes foram divididos em dois grupos, Grupo de Intervenção (GI) e Grupo Placebo (GP), por seis meses com atendimentos a cada 30 dias. Foram utilizados instrumentos validados para a avaliação do TMC (SRQ-20) e do bem estar espiritual (EBE).Na análise estatística, foram utilizados os testes do Qui-quadrado ou exato de Fisher, de acordo com... (Resumo completo, clicar acesso eletrônico abaixo) / Abstract: The Bach's flowers remedies are considered a Complementary Integrative Practice (CIP) and its grounds has great spiritual nature, understanding that people have a soul that is your real and divine self, and through a harmonious relationship between soul and personality, the result is health. International scientific research has suggested that the strengthening of spiritual well-being can help significantly and positively on mental and physical health promotion. The Common Mental Disorders (CMD) refers to medical conditions involving non-psychotic psychiatric symptoms. The included symptoms are: anxiety and depressive symptoms, difficulty of concentrating, forgetfulness, insomnia, fatigue, irritability, feelings of worthlessness, somatic complaints, among others. The CMD has a big social impact and is highly prevalent among college students, ranging between 34.1% and 44.6%. This study aimed to assess the relationship between treatment with Bach's flower remedies and spiritual well-being of people with CMD. This study presented a experimental double-blind clinical trial methodology. Participants were students of the Faculty of Health Sciences at the University of Vale do Paraíba (UNIVAP) in the city of São José dos Campos-SP. Of the 411students who answered the questionnaires, 194 were eligible, and 70 began treatment. Participants were randomized into two groups, Interventional Group (IG) and Placebo Group (PG), for six months with visits every 30 days. Validated instruments were used for the assessment of CMD(SRQ-20) and for the spiritual well-being (EBE). In statistical analysis, were used the chi-square or Fisher's exact test, as needed, and logistic regression to study the association between the scale of EBE, the SRQ-20 and the use of Bach's Flowers Remedies for each time evaluation (3 evaluations)... (Complete abstract click electronic access below) / Doutor

Lee Siu Fan. / "May 2012." / Thesis (M.Div.)--Chinese University of Hong Kong, 2012. / Includes bibliographical references. / Chapter 1. --- Introduction --- p.5-7 / Chapter 2. --- Classical Pentecostal: Its Historical Roots --- p.8-13 / Chapter 2.1 --- The Holiness Movement Root --- p.8-10 / Chapter 2.2 --- The Black Oral Root --- p.10-11 / Chapter 2.3 --- The Catholic Root --- p.11-12 / Chapter 2.4 --- The Ecumenical Root --- p.12-13 / Chapter 2.5 --- Summary --- p.13 / Chapter 3. --- William Joseph Seymour --- p.14-24 / Chapter 3.1 --- Biography of William J. Seymour (1870-1922) --- p.15-17 / Chapter 3.2 --- Seymour's Writing in The Apostolic Faith --- p.17-18 / Chapter 3.2.1 --- Baptism in the Holy Spirit --- p.18-19 / Chapter 3.2.2 --- Speaking Tongues --- p.19 / Chapter 3.2.3 --- Sanctification --- p.20 / Chapter 3.2.4 --- Jesus Is Coming Soon --- p.20 / Chapter 3.2.5 --- Divine Healing --- p.21 / Chapter 3.3 --- Seymour's The Doctrines and Discipline of the Azusa Street Apostolic Faith Mission of Los Angeles --- p.21-23 / Chapter 3.4 --- Summary --- p.23-24 / Chapter 4. --- The Third Wave --- p.25-38 / Chapter 4.1 --- Third Wave --- p.25-27 / Chapter 4.2 --- Signs and Wonder --- p.28-33 / Chapter 4.2.1 --- Power Evangelism --- p.28-31 / Chapter 4.2.2 --- Power Healing --- p.31-33 / Chapter 4.3 --- Third Wave Theology Compared With Classical Pentecostal Theology --- p.33-37 / Chapter 4.3.1 --- Similarities and Differences between Third Wave and Classical Pentecostal --- p.33-37 / Chapter 4.4 --- Summary --- p.37-38 / Chapter 5. --- Conclusion --- p.39 / Appendix I --- p.39-44 / A brief summary of the nineteenth sermons by Seymour in ''The Azusa Street Sermons by William J. Seymour´ح / Bibliography --- p.45-48

Considering the unique cultural and political contexts through which spirituality emerges, this study investigates the lived-experience of spiritual life in USA, India, and China. In this study, culture was defined as geographic (primarily) and ethnically clustered groups of individuals with broad relative commonality in socio-cultural histories. Religion was considered an aspect of spirituality and spiritual life. A qualitative coding frame was formulated based on participants’ responses to open-ended questions regarding spirituality. The aim of this study was to clarify the qualitative content of spiritual life with the help of Dedoose, a mixed methods qualitative software. The exploratory approach of this study takes on a cross-culturally comparative lens, and has two primary questions: (1) What are the universal aspects of lived spirituality across cultures, and (2) How does culture shape spiritual experience (e.g., typology, and prevalence). A total of 6112 participants (41% women, mean age of 29 years, range 18–75 years) were recruited from crowdsourcing platforms. The primary thematic categories were religion (religious traditions, religious conversion, religious professionals, religious figures “theophany,” and religious forces “heirophany”), contemplative practice (meditation, mindful movement, prayer, and rituals), ancestors (ancestral worship, dreams about ancestors, and ancestors discussed), natural world (animals, and nature), and metaphysical phenomenon. Metaphysical categories were further parsed apart to include extrasensory perception (telepathy, clairvoyance, precognition, realistic dreams, and intuitive impressions), psychokinesis, survival hypothesis (near death experiences, out of body experiences, and apparitional experiences), and faith and energy healing (recovery/remission of illness, and spiritual practitioners).

This hermeneutic phenomenological study explores eight psychotherapists' and counsellors' experiences and understandings of 'inexplicable' phenomena that sometimes occur when working with clients.The purpose of the study is to stimulate thinking about these experiences and bring them into conversation within the psychoanalytic community.The findings emerging from this research reveal that inexplicable phenomena may occur when therapists and counsellors are in an 'open', meditative state in which the boundaries between self and the world seem lessened and time and space are experienced differently. The phenomena may take many forms, including the apparent knowing about events that are later reported by clients, which it would not have been possible to 'sense' in the usual way, and the seeing of semi-solid forms, which may be static or moving.The meanings made of the experiences vary according to different spiritual and theoretical worldviews but, invariably, the experiences are interpreted as receiving a communication from, or being attuned to, the unconscious mind or a spiritual intelligence or source of knowledge. This is discussed in relation to psychotherapeutic, phenomenological and spiritual literature. Occultism is another field we shall have to conquer There are strange and wondrous things in these lands of darkness. Please don't worry about my wanderings in these infinitudes. I shall return laden with rich bounty for our knowledge of the human psyche (Jung to Freud 1911: Mc. Guire, 1991, p. 223).I advise against. Don't do it. By it you would be throwing a bomb into the psychoanalytical house, which would be certain to explode. (Freud's letter to Ferenczi, (1919) when the latter wanted to present his telepathic experiments to the next IPA conference (Jones, 1957, p. 42).Freud wrote to psychic researcher , Hereward Carrington, that: "If I had my life to live over again, I should devote myself to psychical research rather than to psychoanalysis" (Jones 1957, p. 32). In 1929, Freud denied having said this but Ernest Jones tracked down the evidence of the letter (Farrell, 1983).

The aim of this qualitative research project was to investigate the phenomenon of spirituality within occupation as encountered by six people who have all experienced mental illness. A Heideggerian phenomenological philosophy was utilised as the theoretical background. Data were gathered through in-depth interviews with each participant, which were transcribed verbatim. Data were analysed using a hermeneutic, circular process. Eight themes arose from the investigation. Firstly, the experience of spirituality is diverse and each person has his or her idiosyncratic understanding of what spirituality is. Secondly, spirituality is experienced as a journey that changes across time. The third theme notes that spirituality is vitally important to the study participants, so much so, that participants??? spirituality saved them from suicide and filled their lives with meaning and purpose. The fourth theme is recognition that there are ???spiritual occupations??? that are designed to directly access one???s spirituality. Fifth is that spirituality is a form of being which provides the meaning to purposeful doing and that therefore spirituality can make even ???ordinary??? occupation spiritually meaningful. Theme six is that spirituality is not only important on an individual level, but that social and community dimensions of spirituality are also essential. Theme seven finds that mental illness provided the ???wake-up message??? that ???called??? each participant to a spiritual life. The final theme is that spirituality helps the participants cope with living with mental illness. The thesis concludes that spirituality is an indispensable part of each participant???s life. Spirituality has both irrevocably changed participants??? lives and allowed them find personal meaning in their lives that is life-sustaining and life-enhancing. The findings also reveal that spirituality can be related to occupation both theoretically and practically. Given that spirituality was found to be life-saving and life-sustaining and that it can be conceptualised as an essential dimension of occupation, it is argued that spirituality is an issue of high importance to occupational therapists. However, since some occupational therapists may not feel comfortable or knowledgeable enough to discuss spirituality in practice (Collins, Paul and West-Frasier 2001; McColl 2000) it is noted that this topic area forms an emergent frontier for occupational therapy. As a pioneer area of practice, further research and investigation into this fascinating and mysterious realm is recommended. / thesis (MApSc(OccupationalTherapy))--University of South Australia, 2003.